Why Is Ultimate Reality Also Non-Mark?

Original text: 世尊。若复有人得闻是经。信心清净。则生实相。当知是人。成就第一希有功德。世尊。是实相者。即是非相。是故如来说名实相。

Explanation: Subhūti said: World-Honored One, if there are other people who, after hearing this sūtra, give rise to great and pure faith, they will be able to discern what is the true mark and what is the illusory false mark. Then one should know that such a person has accomplished the foremost rare merit. World-Honored One, this so-called mark of ultimate reality is also not the true mark; it too is an illusory false mark. Therefore the Tathāgata calls it provisionally the mark of ultimate reality.

Clearly, this so-called mark of ultimate reality is the wisdom-cognition that arises in those who hear the sūtra after their faith has become pure; it is realized wisdom. The wisdom that realizes the mark of ultimate reality is not the mark of ultimate reality itself. The wisdom that is the mark of ultimate reality itself neither arises nor ceases, neither increases nor decreases, and does not change, whereas the wisdom that discerns the mark of ultimate reality is subject to arising, ceasing, increasing, and decreasing; therefore it is not the mark of ultimate reality, not the true mark that originally exists. It is provisionally called the mark of ultimate reality; it should be called the wisdom of ultimate reality, the wisdom that arises upon realizing ultimate reality.

As for the mark of ultimate reality that originally exists, it is formless and markless, without any worldly dharma-marks, without any marks of the realms of the six sense objects; it has always revealed itself to people through marklessness. Therefore it is also a non-mark. This non-mark vajra mind (vajra-citta) is also given the name "mark of ultimate reality," and by this name the true reality and the unborn, unceasing nature of the vajra mind are revealed, so that sentient beings may recognize it and proclaim it.

After hearing this Diamond Sūtra, to have pure faith, to have pure belief in this sūtra, pure belief in the vajra mind, and moreover to be able to realize the vajra mind — this is indeed accomplishing the foremost rare merit, and it is indeed rare and hard to attain; such a person's wholesome roots are extremely deep. When even the mark of realizing the vajra mind is discarded, and the mark of giving rise to the wisdom of ultimate reality is discarded, then one will not cling to the cultivation and realization of the Buddhadharma as real, will not give rise to arrogance, will dispel all marks, and with a mind that is empty, pure, and tranquil, will swiftly reach the other shore of nirvāṇa.